For the best reason in the world it may be answered; because the subjects are of a very different nature, and productive of very different consequences to the parties concerned in them. The works of Nature and of Art open a wide field for speculation, and were doubtless designed to exercise, and thereby enlarge the faculties of the human mind. Upon these subjects there can be no bound set to enquiry or improvement: because the works of Nature and Art appear to be as infinite, as the extent of man's rational powers is undetermined.

But the work of Grace in the revelation of the divine will to man, is to be seen in a different light. This being designed not so much to exercise the head, as to ameliorate the heart, ought on that account to be independent of the speculations of the party, intended to be reformed by it. The discoveries in Nature and in Art, though calculated to improve the condition of man in this world, both as a rational and a social being, by adding to his information, as well as to his comfort in

life,

1

life, were still left to depend for their advancement, on the exertion of those natural faculties with which God thought fit to furnish him. But the knowledge of Reli gion, was a subject of too essential importance both to the present and future happiness of man, to be left on such an uncertain footing. The propagation of it therefore became an object of immediate attention to the Deity himself.

As a demonstrative proof of which, that Being who sees the end from the beginning, so orders the ways of men, that the kingdoms of the earth in the eventful pages of their respective history, become subservient in their turns to the promotion of the divine plan. That scheme which had been projected in the councils of Heaven, and partially revealed from time to time, travelled on through several successive stages of advancement, till it arrived at that fullness of time, when from a variety of concurrent circumstances, the world was in some degree prepared, for a more compleat display of Divine Revelation in the personal ministry of the Son of God.

Religion

of man.

Religion therefore, considered in itself, as coming from God, must be perfect, and can receive no improvement from the wit We may talk of the progress of arts and sciences; and in this sense the phrase is properly applied: but when we carry the same idea with us into Religion, we are attempting to place subjects under the same point of view, which are as widely separated from each other, as Earth from Heaven.

In compliment to reason, it has been supposed that the increasing light of science must contribute to the advancement of religious knowledge. But this suppotion has certainly not been verified by general experience. So far from it, that superior attainments in human science, instead of bringing men nearer to God, have too frequently proved the means of drawing them further from him. For nothing throws so great a stumbling block in the way of spiritual knowledge as carnal wisdom. On this account it doubtless was, that our blessed Saviour spake thus decidedly to his Disciples: "Verily I say unto you, whosoever shall not receive the

kingdom

kingdom of God as a little child, he shall not enter therein."

That line of just discrimination necessary to be drawn between the use and abuse of Science, sound judgement on this occasion will not fail to draw. We are aware that Science, truly and properly so called, has in no way or degree injured Religion: and that the most cultivated and improved minds, if so cultivated as to merit the name, are, and in the nature of things must be, the most teachable and humble. Sir Isaac Newton, one of the most scientific men that ever lived, was no less exemplarily modest, meek, and unassuming; and studied the Scriptures, if not with compleat success, yet with much meritorious singleness of heart. That worthy disciple of the Newtonian school, the celebrated Maclaurin, not only a profound mathematician and philosopher, but also a pious Christian like his master; was one of the most strenuous defenders of Revealed Religion, against that false Science which has brought the name of philosophy into disrepute, and so much contributed to spoil our taste and corrupt our morals.

It is not therefore to those respected promoters, of that sound and correct knowledge, which is entitled to the name of true science, and constitutes the firmest bulwark against atheism; but it is to those vain proficients in false science, whose superficial views of Nature do not lead up to Nature's God, who affect to be wise above what is written, that we must be understood to address the observation; that an unpresuming teachableness of disposition, which is the characteristic of childhood, is the best qualification for the reception of Gospel truth; which "casteth down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringeth into captivity every thought to the obedience of Christ.”

In fact, the mysterious doctrines of the Gospel have nothing to do with our improvements in any human science whatever; as they were originally revealed by God, the same they must continue; objects for faith, not for speculation, to the end of time. "It is very weakly urged, that Religion should keep pace with science in improvement; for nothing can be